請觀音經疏 1.18

1.18

Second, as for the introductory section on causes: from Vaiśālī onward is the prologue on grounds and conditions. Within this there are two parts: first, the symptoms of the illness; second, clarifying the cause of the illness. The cause and the illness spoken of in the text are provisional phenomena symbolizing principle; how could one merely understand them phenomenally without probing deeply? Thus it has two explanations: In phenomenal terms: Śālī translates as Guangyan ("broad and majestic"), fully explained as in the Commentary on the Vimalakīrti-nirdeśa. Clarifying the various illnesses and their symptoms does not go beyond this country. The symptoms of the illness are eyes red as blood, purulent ears, and so on. These symptoms belong to the five sense faculties: the eye governs the liver, the ear governs the kidneys, the nose governs the lungs, the tongue governs the spleen, and the mouth governs the heart; becoming coarse and rough is the symptom of illness in the body faculty. Just as when a person eats bad food and takes it into the belly it causes illness, this governs the body faculty. Because the five faculties are ill, the mental consciousness is confused and dazed, hence it says "as if drunk," which is the illness of the mind faculty. This is precisely due to the dysfunction of the five faculties, leading to the distress of illness in the five faculties. It may also be that the illness enters through the five faculties and the five internal organs are damaged and destroyed. The cause of the illness is the five yakṣa evil ghosts; it is because of these ghosts that the people of the country suffer illness and distress, hence it is called the cause of the illness. Explaining in terms of principle: the country of the dharma realm is boundless, hence called "broad"; the ornamental adornment of essential goodness is the meaning of "majestic." The ten kinds of practitioners do not go beyond the dharma realm. As for the ten, there are eight in delimited life and death: first, those experiencing bitter retributions; second, those cultivating worldly good dharmas; third, those cultivating the śrāvaka path; fourth, those cultivating the pratyekabuddha path; fifth, those cultivating the six pāramitās; sixth, those cultivating the shared teaching; seventh, those cultivating the distinctive teaching; eighth, those cultivating the round teaching. These eight, within delimited life and death, have not severed afflictions; at the start of setting their minds they each cultivate various dharmas, yet have the afflictions of craving and views, causing the six sense objects to damage the six sense faculties and produce illness. The two kinds of persons in the land of transformational life and death are those who, having exhausted delimited life and death, have come into the thirty minds of the distinctive stages, or entered the initial abodes of the round stages. For these two kinds of persons, craving and views exist in every ground. In the distinctive teaching, there is craving for pure and sublime five desires, and the view of the four propositions viewing Buddha-nature without integration. In the round teaching, there is craving for the Buddha, craving for bodhi, craving that accords with the path, and views such as viewing Buddha-nature through the four gates—all of these carry the sense of craving and views. Due to these views, within the five sense faculties one forms the four attachments that form is eternal, impermanent, and so forth, asserting that this is true and all else is false. Forming the understanding of the four attachments and the mind that speculates on principle are all aspects of illness. Speculating on principle at the five sense faculties is called a yakṣa. Giving rise to the five views is called the eye. Evil karma with hooked fangs rises from below to strike upward, harming people and sucking away their essence and vitality of merit and wisdom. Because of this evil karma, their faces are said to be "black as ink."